Parte 16 · Capítulo 163
O texto do Ari
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- And behold, although we have said that the three letters Hey-Vav-Hey are NRN, they are so only in the aspect of NRN for the Nukva of ZA herself, which is in Atzilut. But in the aspect of BYA, we have already explained above that those thirty Sefirot of the Nukva of Atzilut are divided within them and become a real aspect of Neshama for them. And from here onward — that is, from the aspect of the Neshama that is in BYA and onward — they are not the aspect of Elohut, but only in the secret of "and from there it separated and became four heads" (u-misham yipared ve-haya le-arba'a rashim), and it is called separation (Pirud). That is to say, there is also an aspect of Ruach in BYA, and an aspect of Nefesh, and also in the aspect of the garments, as will be stated, with God's help. Hence the parts of the Neshama that are in BYA are Elohut; but from the aspect of Ruach and onward is the aspect of the world of separation, whether in Beria, whether in Yetzira, or whether in Assiya.
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And there are here, in the Partzufim of BYA, three discernments. The first is what remained of them after the sin of Adam HaRishon, that is, of the vessels and the lights of Atzilut, at the time of their emergence at first in the world of Atzilut, the ones that the sin of Adam HaRishon did not flaw; and they are only their vessels, which are HBD HGT of the vessels, and Nefesh and Ruach of the lights. As above, page 1959, the passage beginning “The Ketarim” — See there. And the vessels of HBD are the vessel of Keter, and it is called HBD by force of the three lines in it; and the vessels of HGT are the vessel of Hochma, and it is called HGT by force of the three lines in it. And the second discernment is the level of Neshama that reached them afterward from the upper Ima, as above; and this light of Neshama sorted for them a third vessel for every Partzuf of the Partzufim of BYA, namely the vessel of Bina, called sinews; and now the Neshama clothed in the vessel of Keter, and the light of Ruach that had been there at first descended to the vessel of Hochma, and the light of Nefesh that had been in the vessel of Hochma descended to this new vessel of Bina. And the third discernment is the lights of Yechida and Haya, which they attained from the Malchut of Atzilut at the time of the diminution of the moon, for her nine lower ones descended and clothed in all the Partzufim of BYA as the discernment of Neshama of Neshama, and her point, in the secret of Atik, at the Rosh of Beria, as above; and by force of these lights of Yechida and Haya, a fourth vessel and a fifth vessel were sorted for them, called flesh and skin. And Yechida and Haya clothed in the vessels Keter and Hochma, and the lights of Neshama and Ruach that had been there at first descended to the vessels of Bina and ZA, called sinews and flesh — the Neshama in the vessel of the sinews and the Ruach in the vessel of the flesh — and the light of Nefesh that had at first been in the vessel of the sinews now descended to the vessel of the skin. And it is found now that the five lights NRNHY are clothed, each one in the vessel ascribed to it: Yechida in the brain, and Haya in the bones, and Neshama in the sinews, and Ruach in the flesh, and Nefesh in the skin. And in the same way they are divided also in the discernment of the five vessels one below the other, and likewise in the discernment of the five Partzufim that are in each particular Partzuf they are divided so; and below it will be explained that in practice it is regarded in another way, in which Yechida and Haya are clothed within the Neshama — See there; and this is not the place to elaborate on this.
And these two vessels that were sorted for them last by means of the lights of Yechida and Haya, called flesh and skin, in which Ruach and Nefesh clothe, as above, are not complete vessels like the three vessels — brain, bones, sinews — for even in the Partzufim of ZON of Atzilut they are not inner vessels, as above, but external vessels that clothe and surround the first three vessels, because the lights of Haya and Yechida that sort them are also only in the discernment of VAK [six ends] of Haya and Nefesh of Yechida, as above (page 1977, the passage beginning “And behold”) — See there. And all the more so in BYA, where even the light of Haya cannot shine here at all, and all the more so the light of Yechida, but only the discernment of the posterior of Yechida and Haya is what shines for them, as written. Behold, is it not all the more so that they are separate from the first three vessels in the Guf [body], for all their sorting came by means of lights of the posterior? And therefore they are called vessels separate from the Guf of the Partzuf, because their sorting is not in completeness. And for this reason the lights Ruach and Nefesh that are clothed in them are also called of separation, as the ARI wrote in the secret of the verse “and from there it separated,” where he hints that what is spoken of is not they themselves, but only the offspring that are drawn from them, for their offspring are not Godly but separate, and they are called Serafim, angels, etc.; so that all the existence in BYA apart from the ten Sefirot and souls comes from the couplings of these separate vessels, flesh and skin; and this is the secret of “and from there it separated,” that is, that from them are born and come all the separate ones that are not Godly. Indeed, the NRN [Nefesh, Ruach, Neshama] of the righteous come out of the coupling of the first three vessels, which are in complete unity from the Rosh of Atzilut to the end of BYA, and therefore the NRN born from them are reckoned as also Godly. And understand this.
And this is what he says, “that those thirty Sefirot of the Nukva of Atzilut are divided within them and become the discernment of Neshama for them; and from here onward, I mean to say, from the discernment of Neshama and onward that is in BYA, they are not the discernment of Godliness, but rather in the secret of ‘and from there it separated.’” And you see how he elaborated in his language, so that we would not err in thinking that only the discernment of the thirty Sefirot alone are Godly; rather, he is precise in that he means that from the discernment of Neshama that is in BYA themselves, from there onward they are not Godly. And this is because the thirty Sefirot are the discernment of Neshama of Neshama, for the Neshama of BYA is the level of Ima that expanded in BYA, as above, and the thirty Sefirot are internal to them, that is, Neshama of Neshama, called the light of Haya, as above. But after the measure of the level of Ima that expanded in them — namely the Ruach and Nefesh that clothe in the separate vessels called flesh and skin — behold, of them it is said “and from there it separated,” that is, the offspring that come out of the couplings of these vessels are already not Godly, but separate discernments, like angels and firmaments, etc., as written below.